English
English version The protection of the wonderful Dharma (Sad-dharma-paripalana) is the most excellent among all actions. World Honored One (Bhagavan)! If a Bodhisattva can cultivate and protect the wonderful Dharma, they will be in accordance with Bodhi and all the Buddhas and Tathagatas. Why? Because all the Buddhas and Tathagatas respect the Dharma. World Honored One! What is the protection of the wonderful Dharma? It is when a Bodhisattva can speak of all the profound Sutras of the Buddhas, and can read, recite, contemplate, and practice them. This is called a Bodhisattva protecting the wonderful Dharma. 'Furthermore, World Honored One! If a Bodhisattva embraces and cultivates, it is called protecting the wonderful Dharma. World Honored One! What is a Bodhisattva embracing and cultivating? World Honored One! All the bodily, verbal, and mental actions of the Bodhisattvas are for the benefit of all sentient beings, with great compassion as the foremost and great loving-kindness as the increase, blessing and protecting sentient beings to obtain peace and happiness. A Dharma-protecting Bodhisattva, with such a deep mind, contemplates thus: ‘Whatever action can give sentient beings peace and happiness, I should cultivate such actions.’ Therefore, they accomplish the Middle Way view of the five aggregates (Skandha), and although they make such observations, they do not seek to abandon the five aggregates. They observe the elements (Dhatu) like poisonous snakes to cultivate practice, but their minds do not seek to abandon the eighteen elements (Dasa-attha-rasa); they observe the twelve entrances (Ayatana) like empty villages to cultivate practice, but their minds do not seek to abandon the twelve entrances; in this way, they observe form (Rupa) like foam to cultivate practice, but their minds do not abandon it, accomplishing the adornment of the form body of all Buddhas and Tathagatas; they observe feeling (Vedana) like bubbles to cultivate practice, but their minds do not abandon it, accomplishing the Samadhi, Samapatti, and the wonderful bliss of all Buddhas; they observe perception (Samjna) like mirages to cultivate practice, but their minds do not abandon it, accomplishing the wisdom practice of all Buddhas and Tathagatas; they observe formations (Samskara) like banana trees to cultivate practice, but their minds do not abandon it, accomplishing the wonderful Dharma practice of all Buddhas and Tathagatas; they observe consciousness (Vijnana) like illusions to cultivate practice, but their minds do not abandon it, accomplishing the pure practice of body, speech, and mind, with wisdom as the foremost. They cultivate giving (Dana) without seeking reward, they cultivate upholding precepts (Sila) to save those who have broken precepts, they cultivate patience (Ksanti) to tame sentient beings, they cultivate diligence (Virya) to accomplish all good dharmas, they cultivate meditation to achieve gentleness of body and mind, they cultivate Prajna (Prajna) to illuminate all Dharma characteristics, they cultivate the Four Foundations of Mindfulness (Smarana) so that body and mind are without defilement, they cultivate’ --------------------------------------------------------------------------------
Chinese
四正勤得无障碍智，修行五根能成进趣行，修行五力则不退菩提，修行七觉分则无疑网，修行八正道则无过失，修行四梵行得如意自在。 “复次，世尊！若菩萨知空则能摄受妙法。又，空者，名无戏论。世尊！有戏论者则无摄受妙法。世尊！若知空无相，是人名为摄受妙法；若取相者，则为无有摄受妙法。世尊！以诸法空无相故则无有愿，无有愿者则能摄受妙法；依止愿者则无摄受妙法。 “世尊！见诸法者则无摄受妙法，依止我、我所者则无摄受妙法，有憍慢者则无摄受妙法，依供养、恭敬、赞叹者则无摄受妙法，依嫉妒、悭吝者则无摄受妙法，着欲害、瞋恚者则无摄受妙法。世尊！摄受妙法者，以菩萨于众生不生差别相、于法不生差别相故。世尊！如是，菩萨摄受妙法。 “世尊！菩萨见诸法不生、不灭，是名菩萨摄受妙法；菩萨见诸众生不去、不来，是名菩萨摄受妙法；见自身不染、不净，是名菩萨摄受妙法；于诸佛法不乐、于外道法不厌，是名菩萨摄受妙法；受持八万四千法藏而不起法相之心，是名菩萨摄受妙法；不共一切烦恼、随烦恼及住一切恶不善法而不起非法相，是名菩萨摄受妙法；得解脱心而不起心：‘我得解脱。’是名菩萨摄受妙法；于一切诸佛作弟子之业，而不起身、口、 现代汉语译本： 精进修习四正勤（Sì Zhèngqín，四种正确的努力），能获得无碍的智慧；修行五根（Wǔ Gēn，信、进、念、定、慧五种根基），能成就进步的修行；修行五力（Wǔ Lì，信、进、念、定、慧五种力量），就不会从菩提（Pútí，觉悟）退转；修行七觉分（Qī Juéfēn，七种觉悟的因素），就不会有疑惑；修行八正道（Bā Zhèngdào，八种正确的道路），就不会有过失；修行四梵行（Sì Fànxíng，慈、悲、喜、舍四种高尚的行为），能获得如意的自在。 ‘再者，世尊！如果菩萨了知空性（kōngxìng），就能摄受微妙的佛法。而且，空性，意味着没有戏论（xìlùn，无意义的争论）。世尊！有戏论的人就不能摄受微妙的佛法。世尊！如果了知空性是无相的，这个人就叫做摄受微妙的佛法；如果执着于相，那就是没有摄受微妙的佛法。世尊！因为一切法都是空无自性的，所以没有愿求，没有愿求的人就能摄受微妙的佛法；依赖愿求的人就不能摄受微妙的佛法。’ ‘世尊！如果见诸法实相，就不会摄受微妙的佛法；如果依赖于我（wǒ，自我）和我所（wǒ suǒ，属于我的事物），就不会摄受微妙的佛法；有骄慢心的人就不会摄受微妙的佛法；依赖供养、恭敬、赞叹的人就不会摄受微妙的佛法；有嫉妒、悭吝心的人就不会摄受微妙的佛法；执着于欲望、嗔恨的人就不会摄受微妙的佛法。世尊！摄受微妙的佛法，是因为菩萨对于众生不生差别之相，对于佛法不生差别之相。世尊！这样，菩萨才能摄受微妙的佛法。’ ‘世尊！菩萨见诸法不生、不灭，这叫做菩萨摄受微妙的佛法；菩萨见诸众生不去、不来，这叫做菩萨摄受微妙的佛法；见自身不染、不净，这叫做菩萨摄受微妙的佛法；对于诸佛的佛法不特别喜爱，对于外道的法不特别厌恶，这叫做菩萨摄受微妙的佛法；受持八万四千法藏（Bā wàn sìqiān fǎzàng，大量的佛法教义）而不生起执着于法的念头，这叫做菩萨摄受微妙的佛法；不与一切烦恼、随烦恼以及一切恶不善法相应，而不生起执着于非法之相的念头，这叫做菩萨摄受微妙的佛法；获得解脱之心而不生起‘我得到了解脱’的念头，这叫做菩萨摄受微妙的佛法；对于一切诸佛做弟子的行为，而不生起身、口、意三业的执着，
English
English version: By diligently practicing the Four Right Exertions (Sì Zhèngqín, Four Right Efforts), one obtains unobstructed wisdom. By cultivating the Five Roots (Wǔ Gēn, Five Roots of Faith, Diligence, Mindfulness, Concentration, and Wisdom), one can achieve progressive practice. By cultivating the Five Powers (Wǔ Lì, Five Powers of Faith, Diligence, Mindfulness, Concentration, and Wisdom), one will not regress from Bodhi (Pútí, Enlightenment). By cultivating the Seven Factors of Enlightenment (Qī Juéfēn, Seven Factors of Awakening), one will have no doubts. By cultivating the Eightfold Path (Bā Zhèngdào, Eightfold Path), one will have no faults. By cultivating the Four Brahmaviharas (Sì Fànxíng, Four Immeasurables of Loving-kindness, Compassion, Joy, and Equanimity), one obtains wish-fulfilling freedom. ‘Furthermore, World Honored One! If a Bodhisattva understands emptiness (kōngxìng), they can receive the wonderful Dharma. Moreover, emptiness means no proliferation (xìlùn, meaningless debates). World Honored One! Those who engage in proliferation cannot receive the wonderful Dharma. World Honored One! If one knows emptiness as without characteristics, that person is said to receive the wonderful Dharma; if one grasps at characteristics, then one does not receive the wonderful Dharma. World Honored One! Because all dharmas are empty and without characteristics, there is no aspiration; one without aspiration can receive the wonderful Dharma; one who relies on aspiration cannot receive the wonderful Dharma.’ ‘World Honored One! Seeing dharmas does not mean receiving the wonderful Dharma; relying on self (wǒ, ego) and what belongs to self (wǒ suǒ, what belongs to me) does not mean receiving the wonderful Dharma; having arrogance does not mean receiving the wonderful Dharma; relying on offerings, respect, and praise does not mean receiving the wonderful Dharma; having jealousy and stinginess does not mean receiving the wonderful Dharma; being attached to desire, harm, and anger does not mean receiving the wonderful Dharma. World Honored One! Receiving the wonderful Dharma means that the Bodhisattva does not create distinctions among beings and does not create distinctions among dharmas. World Honored One! Thus, the Bodhisattva receives the wonderful Dharma.’ ‘World Honored One! When a Bodhisattva sees that all dharmas neither arise nor cease, this is called the Bodhisattva receiving the wonderful Dharma. When a Bodhisattva sees that all beings neither go nor come, this is called the Bodhisattva receiving the wonderful Dharma. Seeing oneself as neither defiled nor pure, this is called the Bodhisattva receiving the wonderful Dharma. Not being particularly fond of the Buddhas' Dharma and not being particularly averse to the teachings of other paths, this is called the Bodhisattva receiving the wonderful Dharma. Upholding the eighty-four thousand Dharma teachings (Bā wàn sìqiān fǎzàng, vast collection of Dharma teachings) without giving rise to a mind attached to Dharma, this is called the Bodhisattva receiving the wonderful Dharma. Not associating with all afflictions, secondary afflictions, and all evil and unwholesome dharmas without giving rise to a mind attached to non-Dharma, this is called the Bodhisattva receiving the wonderful Dharma. Attaining a mind of liberation without giving rise to the thought, ‘I have attained liberation,’ this is called the Bodhisattva receiving the wonderful Dharma. Performing the duties of a disciple to all Buddhas without giving rise to attachment in body, speech, --------------------------------------------------------------------------------
Chinese
意心以修于行，是名菩萨摄受妙法；于一切法皆悉自在，而不起法、非法想，是名菩萨摄受妙法；于一切诸法不取、不舍而修于行，是名菩萨摄受妙法；不为得法、亦不为证而修于行，是名菩萨摄受妙法；于一切物中不生着心，是名菩萨摄受妙法；若菩萨起非凡夫、非学人、非罗汉心，无所依止而断贪、瞋、痴结，是名菩萨摄受妙法；若菩萨于菩提得受记莂而不求佛菩提，是名菩萨摄受妙法；若菩萨诣道场时，于一切处皆见道场，是名菩萨摄受妙法；若能降伏诸魔而不见诸魔及魔眷属，是名菩萨摄受妙法；若能成佛菩提而不证先所无法，是名菩萨摄受妙法；若能转大法轮而不成众生、不坏众生，是名菩萨摄受妙法；若能降伏诸魔外道而不斗诤，是名菩萨摄受妙法；若能生而非新生而非故生，是名菩萨摄受妙法；若能死而不尽，是名菩萨摄受妙法；若能超过三界而无去处，是名菩萨摄受妙法；若能离诸言语、音声而无言语，是名菩萨摄受妙法；若能于一切法不贪、于一切法不厌，是名菩萨摄受妙法。 “世尊！是名胜妙法集。世尊！我今所说法集，随顺如来所说法集不耶？” 佛言：“阿难！汝所说法集深得我意。” 阿难说是妙法集时，八万天子发阿耨多罗三藐三菩提心，三万二千菩萨得无生法忍 现代汉语译本： 以意念专注于修行，这被称为菩萨摄受妙法；对于一切法都能自在运用，却不生起对法或非法的执着，这被称为菩萨摄受妙法；对于一切诸法不执取也不舍弃，而专注于修行，这被称为菩萨摄受妙法；不为了获得什么法，也不为了证得什么而专注于修行，这被称为菩萨摄受妙法；对于一切事物不生起执着之心，这被称为菩萨摄受妙法；如果菩萨生起非凡夫、非学人、非阿罗汉的心，不依赖任何事物而断除贪、瞋、痴的烦恼，这被称为菩萨摄受妙法；如果菩萨对于菩提（bodhi，觉悟）得到授记（vyākaraṇa，预言）却不追求佛菩提（buddha-bodhi，佛的觉悟），这被称为菩萨摄受妙法；如果菩萨前往道场时，在一切处都能见到道场，这被称为菩萨摄受妙法；如果能降伏诸魔（māra，恶魔）却不见诸魔及魔的眷属，这被称为菩萨摄受妙法；如果能成就佛菩提却不证得先前所没有的法，这被称为菩萨摄受妙法；如果能转大法轮（dharma-cakra，佛法之轮）却不成就众生，也不毁坏众生，这被称为菩萨摄受妙法；如果能降伏诸魔外道却不与他们争斗，这被称为菩萨摄受妙法；如果能生，却不是新生的，也不是旧有的生，这被称为菩萨摄受妙法；如果能死，却不是完全的消尽，这被称为菩萨摄受妙法；如果能超越三界（tri-dhātu，欲界、色界、无色界）却没有去处，这被称为菩萨摄受妙法；如果能远离诸种言语、音声，却又不是没有言语，这被称为菩萨摄受妙法；如果能对于一切法不贪恋，对于一切法不厌恶，这被称为菩萨摄受妙法。 ‘世尊（Bhagavan，佛的尊称）！这被称为胜妙法集。世尊！我现在所说的法集，是否随顺如来（Tathāgata，如来）所说的法集呢？’ 佛说：‘阿难（Ānanda，佛陀的十大弟子之一）！你所说的法集深得我意。’ 阿难在宣说这个妙法集时，八万天子发起了阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心），三万二千菩萨获得了无生法忍（anutpattika-dharma-kṣānti，对不生不灭之法的证悟）。